Stairway to heaven

Thursday, May 6, 2010

Stairway to heaven

AyinBase with R' Paltiel 5/6/10 Thursday 22 Iyar 5770

Page 28. About 10 lines into the second paragraph.

Torah is rooted in the hidden essence of chochmah – this was discussed yesterday.

Chochmah on the one hand is an “outsider”- a koach, but on the other hand we call it hidden in the essence. This is the special quality of chochmah, based on its bitul. It relates to the inyan not on the basis of first identifying itself. The experience of sight is what I see, not that I see.

Torah is rooted actually above that in the level of tynug/pleasure.

King David described torah as song. What is missing in this description. Song is an expression of the hidden pleasure. Why was king David punished?

Torah is capable of bringing atzmus ein sof into the world. World is by definition something that was preceded by non-existence. It has a beginning, and it has a purpose. If you take away its purpose it vanishes. It does not have an essential presence. Functionality is by definition a composite.

In contrast elokus is on an essential level – it is true on and of itself. We recognize the contrast between neshamah and guf. Guf is the way things are in the world. The body has many needs and processes. Through maintenance it lives – it is not an essential life. And through all this effort it receives a spark of the neshamah. The spark of the neshamah is life itself. It is not based on a process. We experience it all the time, but cannot grasp it. We can only grasp what can be placed on a physical platform – the brain.

Atzmus is even beyond the neshamah. It does not manifest itself at all. In a certain sense we may say that in the world there is no atzmus.

Torah is supposed to connect atzmus ein sof itself to world! After Moshiach and redemption there will be a revelation of atzmus / essence in the world. Now a physical item is so concealing that it appears to exist of itself – that element will be transformed and it will show atzmus. All matters of torah will be known from the world itself – not as an add-on quality.

Torah is a memutzah that allows the ohr ein sof into this world.

The essential pleasure is dressed in torah.

For video, click here.

... וחיי עולם

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The power of the name...

In everything there is how this thing pertains to itself and how it represents itself. This representation is really a secondary element in this presence – that it can be viewed from outside and that it represents itself. There is a deep element - you would think that we can represent ourselves any way we want – this is politics, but this is a perversion. Really there is an essential element in a person to represent himself. This is the power of a name – it is an external thing, but at the same time it touches his essence. A person has a body and soul – the purpose of the soul in the body is not for itself, but to express itself outside...! ~ Shiur Sunday 8.22.2010

Light Power

All that came into being...

...all the created worlds and all the ethereal entities that live in them, even the worlds that are mere emanations without tangible substance, even the worlds of thought and beyond to the realms of infinite light that preceded Creation...

--all this came to be only as a result of the thought of you, the earthly being, struggling in a world that only a infinitesimal glimmer of G-dliness has reached in its purity, bringing light where light could not be.

And so it follows, that with one simple act of beauty, all those worlds and realms of light find their purpose fulfilled, and so shine yet brighter--and reciprocate with a burst of illumination into our lowly world.

That is why the entire creation can be transformed with one simple, sincere deed.

Never underestimate the power of light.

From the wisdom of the Rebbe. Words by Tzvi Freeman

Tools of the trade (Glossary)

(… to be continued and developed…)

· Bechinat – aspect

· Keili – vessel/container

· Ohr – light (pl: Ohrot or Orot)

· Hitlabshut – enclothement

· Kodesh – holy (lit: removed)

· Shaichus - connection

· Madrega – level

· Etzem – essence

· Muvdal – removed/separated

· Koach – power (as in koach reiya – the power of sight. Pl: kochot)

· Dibur – speech

· Machshavah – thought

· Myseh – action

· Malchus – kingship

· Kesser – crown, encompassing level

· Etzem – essence

· Mekabel – recipient

· Mashpia – giver / mentor

· Misromem – exalted

· Oh ein sof – infinite light

· Melech – king

· Meturgeman – translator / intermediary

· Tammuz – a Hebrew month

· Rav – teacher

· Sechel – mind

In the world - Beyond the world - Exodus - Shattering and Refinement

Hayom Yom (25 Tevet):

"From my father's discourses we see that Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.

There is a difference: The Egyptian Exodus means shattering and then departure. We went away from Egypt.

The Chassidic Exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the the world.

This means, that while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G-d intended.

This is attained through the Avoda (work) of Chassidus."

Notes: When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah.
Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world."

The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals.

He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing Mitzvot in inhospitable circumstances.

While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.

Stand, Walk and Jump - Daily Chassidus

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Thursday, May 6, 2010

Stairway to heaven

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